“三教合一”与宋代士人心态及文学呈现

【作者】 张玉璞；

【导师】 刘跃进；

【作者基本信息】 曲阜师范大学 ， 中国古代文学， 2009， 博士

【摘要】 佛教自传入中国,便开始了一个不断中国化的过程,其中主要表现为道化和儒化。概括说来,早期的“三教一致”论主要强调的是三教皆有裨于社会教化的功用,即所谓的“习善共辙”、“劝善义一”,还没有实质性的三教思想上的融会。唐代的“三教鼎立”、“三教融合”则是三教各成体系,立足本教(主要是佛教和道教)以融通外教,从而充实、发展本教的思想,但总起来看,三教尚处于兼而未融的状态。入宋以后,儒、佛、道三教在新的社会环境中出于生存、发展的共同需要而相互融摄、相互渗透、相互补充,在思想层面上开始了有机的融合,“三教鼎立”的格局逐渐被以儒为主、佛道为辅的“三教合一”所替代。宋学即是在儒家思想同佛、道两家思想既互相排斥、冲突和斗争,又互相作用、影响和渗透下的产物。以恢复道统自居的儒家学者在排佛的过程中,不断汲取佛、道有关宇宙、心性的哲学理论,从而为儒学找到了比较坚实的哲学理论基础,弥补了原始儒家缺乏本体论和思辨性的不足。儒、佛、道三教不同的人生哲学,实现着一种互补,它可以使士人在不同的人生阶段或不同的生存环境中提高自身的协调能力,自由转换心境,从而得到充足的精神支持,保持一种最佳的生存心态。儒家所提倡的积极入世有时会在现实中遇到挫折,甚至难以实现,那么道家和道教避世法自然的人生理想可以作为一个补充,其所提倡的随顺自然常常可以成为调控心境的重要手段。若入世不行,避世也不成,佛教则可以发挥一定的作用。特别是中国佛教禅宗提倡的随缘任运、心不执著,有时既可以给逆境中或欲求得不到满足的士人以精神安慰,也可以帮助士人以出世的心态来超然处世,化解入世与避世的矛盾对立。宋代的“三教合一”思潮为士人提供了一个基本的思想文化环境,对儒、佛、道三教不同的人生哲学的吸纳、融摄,使宋代士人形成了成熟、稳健的文化性格,与前此历代(特别是唐代)相比,其思想观念、处世心态与生存方式等皆发生了显著的变化。儒家积极入世的思想使他们热情参与政治,而道家任自然、轻去就的思想和佛家追求自我解脱的思想又使他们能超然对待人生的荣辱得失。他们既不汲汲于富贵,也不戚戚于贫贱。居官时大多能勇担道义,勤于政事,“先天下之忧而忧,后天下之乐而乐”;黜落时也能“不以物喜,不以已悲”;贬谪时也不怨天尤人,而是随遇而安。在宋代士人看来,个体的社会价值和生命意义既可以通过外在的事功来实现,也可以在内心的适意与自足、自由中去求得,二者并不矛盾。正是基于这种旷达的人生态度,宋代的士大夫们才不至于为一些蜗角虚名、蝇头小利而患得患失。无论是官运亨通还是仕途坎坷,他们都能以“也无风雨也无晴”的平静心态坦然以处。宋代士人这种成熟、稳健的处世心态对“一代文学”的影响也是显而易见的。就文学的表现主题来看,如受白居易融会三教人生哲学而提出的“中隐”思想的影响,宋代士人在出与处、仕与隐方面采取了一种权变的策略——“吏隐”,与此相关的隐逸文学主题也发生了相应变化。与唐代相比,宋代文学的迁谪主题也有了根本的不同,顺适无闷是其主调,这也源于宋代士人在谪居这段人生不如意的时期能够用佛、道文化精神来化解苦闷。唐代文学中大量存在的“士不遇”主题,至宋代已大为淡化,这既得力于宋代政治、文化等方面的基本国策,也缘于宋人成熟的文化品格使之能调适心态以淡化“不遇”情结;但在民族矛盾尖锐、抗战情绪高涨的南宋,这种已然淡化的“士不遇”情结又潜气流转,坌然而出,转化为更为沉郁悲壮的“英雄失路”的愤慨。而内忧外患的国势与士人持重、内倾的文化性格也使宋代文学中忧患(忧生与忧世)主题更为突出。更多还原

【Abstract】 Buddhism began its continual localization in China since it was introduced into China, which was mainly shown as being inclined to Taoism and Confucianism.To sum up,the early theory of the agreement of the three religions mainly emphasized the function that all these three religions were beneficial to social cultivation,they all required their believers to achieve perfection in the same way and persuaded others to do so,but they had not substantially achieved the integration of the three religions.The separation and the fusion of the three religions meant that each of them developed its own system and assimilated the foreign religions based on themselves(mainly Buddhism and Taoism) to enrich and develop their thoughts.However,the three religions still existed in a state of involvement instead of integration.Since Song dynasty, the three religions of Confucianism,Buddhism and Taoism integrated,infiltrated and supplemented with each other out of the common needs of survival and development in the new social environment,so they had an organic integration at the level of ideology,and the pattern of the separation of the three religions had been gradually replaced by the three religions in one with the dominant role of Confucianism and the subsidiary role of Buddhism.Song studies were the product of the three religions’ mutual excluding,conflicting,fighting and interacting,mutual influencing and infiltrating.Confucian scholars identified themselves as recovering orthodoxy and continually absorbed the philosophical theories of Buddhism and Taoism concerning universe and the nature of mind,therefore,they found a rather solid theoretical base of philosophy,which supplemented the lack in ontology and speculativity in the original Confucianism.The different life philosophies of Confucianism,Buddhism and Taoism supplemented each other,which could make the scholars boost their own coordination ability in different stages of life and living environment,convert their moods freely,so they could gain sufficient spiritual support and remain the optimal survival psychology.Confucianism advocated being active in the world,but it might sometimes encounter setback in reality,even difficult to realize.So the life ideal of evasive and emulating nature of Taoist school and Taoism could be a supplement,the obedience of nature advocated by them could become the important means of adjusting the mood states frequently.If one could neither be active in the world nor avoid nowadays,Buddhism could play a certain role.Especially in China,Zen Buddhism advocated following fate and fortune,not persisting in mind,which could provide spiritual comfort to those scholars who were in stress or whose desires could not be met,and could help those scholars live with aloofness and with the psychology of renouncing the world to resolve the contradictions between aloofness and worldliness.The trend of three religions in one in Song dynasty provided the scholars a basic ideological and cultural environment.The absorbing and integrating of different life philosophies of Confucianism,Buddhism and Taoism made scholars in Song dynasty form the mature and robust cultural characters.Compared with the previous dynasties(especially Tang dynasty),great changes had taken place in their ideological concept,living psychology and survival means.The thought of being active in the world of Confucianism made them participate in politics enthusiastically,while the thoughts of conforming to nature and attaching minor importance to remaining or leaving the present position of Taoism and the thoughts of pursuing freeing oneself from trouble of Buddhism made them handle the honor and disgrace,gains and losses in life with aloofness.They were not keen on riches,nor worried about poverty,burdening moral justice and being diligent in government affairs when they were officials,and they could be the first to show concern and the last to enjoy themselves;when they were dismissed from the government positions,they were not pleased by external gains,not saddened by personal losses;they could adapt themselves to circumstances instead of blaming the fate or other people when they were banished from the court.In the eyes of the scholars in Song dynasty,the social value and life meaning of the individuals were not conflicting,they could not only be realized through external achievements,but could be obtained from the congeniality,self-sufficiency and freedom in the spirits.It was based on this open-minded attitude toward life that the scholar-officials in Song dynasty were unlikely to worry about personal gains and losses just for the sake of bubble reputation and fly’s-head profit.No matter whether they had a successful official career or not, they could be self-possessed with calm psychology as if a traveler traveled without caring the rain or shine.The influence that the mature and robust attitude of life of the scholars in Song dynasty had on generation literature was evident.As far as the expression theme of literature was concerned, the scholars in Song dynasty adopted a contingency strategy in renouncing the world and conducting in society,officialdom and reclusion-official reclusion such as under the influence of the thought of mid-reclusion put forward by Bal Juyi after integrating the three religions’ life philosophy,so the theme of hermit’s literature changed accordingly.Compared to the condition of Tang dynasty,the exilic theme of Song literature had fundamental difference.Its main tone was accommodation without depression,the reason was that the scholars could use the cultural spirit of Buddhism and Taoism to defuse depression;the theme of chanceless scholars widespread in Tang dynasty had greatly weakened in Song dynasty,which not only benefited from the basic national policy in politics and culture in Song dynasty,but also due to Song people’s mature cultural quality making them adjusting their psychology to weaken the unsuccessful officialdom complex.But in Southern Song,the national conflicts were sharp and the resisting emotions were upsurging,the weakened emotion of unsuccessful officialdom inflamed again and converted into more depressed and solemn indignation,while the national situation with internal and external troubles and the scholars’ dignified and introversive cultural character made the suffering theme(worries about country,people and society) more outstanding.更多还原